Intoxicated Prayer

(20) Mordecai recorded these events. And he sent dispatches to all the Jews throughout the provinces of King Ahasuerus, near and far, (21) charging them to observe the fourteenth and fifteenth days of Adar, every year— (22) the same days on which the Jews enjoyed relief from their foes and the same month which had been transformed for them from one of grief and mourning to one of festive joy. They were to observe them as days of feasting and merrymaking, and as an occasion for sending gifts to one another and presents to the poor. (23) The Jews accordingly assumed as an obligation that which they had begun to practice and which Mordecai prescribed for them.

Rava said: A person is obligated to become intoxicated with wine on Purim until he is so intoxicated that he does not know how to distinguish between cursed is Haman and blessed is Mordecai.

(2) One is obligated to be intoxicated on Purim to the point where he does not know [the difference] between "accursed is Haman" and "blessed is Mordechai".

Rama: Some say it is not necessary to become drunk so much, but rather to drink more than he is used to (Kol Bo), and to fall asleep, and while he sleeps he does not know [the difference] between "accursed is Haman" and "blessed is Mordechai" (Maharil). [There is no difference] between one who has more and one who has less, as long as his heart is directed to heaven.

On the topic of drinking wine, Rabba bar Rav Huna said: One who has drunk wine must not pray, but if he nonetheless prayed, his prayer is a prayer, i.e., he has fulfilled his obligation. On the other hand, one who is intoxicated with wine must not pray, and if he prayed, his prayer is an abomination... One of them opened the discussion and said: What are the circumstances where a person is considered one who has drunk wine, and what are the circumstances where a person is considered one who is intoxicated with wine? One who has drunk wine refers to anyone who has drunk wine but whose mind remains clear enough that he is able to talk in the presence of a king. One who is intoxicated refers to anyone who is so disoriented by the wine he has drunk that he is not able to talk in the presence of a king.

Someone who is intoxicated should not pray, and if he prays, his prayer is an abomination - and he has not fulfilled his obligation since he could not speak in front of a King - and he has to repeat his prayer again.

One who prays [the Amidah] needs to have the proper intent for all the blessings, but if he is not able to concentrate on all of them, he should at least concentrate on the blessing of the forefathers (the first blessing of the Amidah aka Shemonah Esrei). If he didn't have the proper intent while saying the blessing of the forefathers, even if he has the right intent for the rest [of the blessings], he needs to return [to the beginning of the Amidah/Shemonah Esrei] and pray.

Rama: Nowadays we do not return [to repeat the prayer] in a case where one didn't pray with intent, because there's a fair chance that even when he repeats he will not have the right intent; if so, why should he return (Tur)?

Because prayer like standing in front of a king, and therefore mandates self preparation for concentration appropriate for standing in front of the King of all Kings, the Blessed and Holy One. And with all this, if one loses their concentration - the Torah wasn't given to angels. What can one do? Therefore, one doesn't return. But someone who prepares himself in a way where he can only pray without concentration - there is no greater disgrace than this.

(17) A drunkard is one who is unable to speak in the royal presence. A person under the influence of drink is one who can speak in the presence of a king without committing error. Yet having drunk, if only a "revi'is" of wine, one is not to pray till he is rid of the effect of the wine he has taken.

One who drinks a "revi'is" of wine should not pray until the effects of the wine have warn off. And if he drinks more than that - if he can speak in front of the King, then if he prays his prayer is a prayer, and if not, his prayer is an abomination and he has to repeat the prayer when the effects of the wine has warn off.

(38) One who has drunk rev'is of wine in one sitting may not perform the priestly blessing... he may not perform the blessing until he has rid himself of the wine.

... to me it seems... that the Gemara learns the laws of the blessings from the Nazir who is forbidden to drink wine, and if so, other drinks would be permissible - just like a Nazir... unless one was drunk like Lot - and would not be able to do any mitzvos. And it would seem that even if one cannot speak in front of the King [after non-wine drinks] it would be permissible to [do the Priestly blessing].

It appears that in regards to other [non-wine] drinks that cause inebriation, and according to that the Ta"z wrote... in the matter of the Priestly blessing [that non-wine drinks are prohibited] and even according to the Magen Avraham who is lenient [in that regard] it would make sense that prayer is more stringent and it would be prohibited [to pray after non-wine drinks]... so long as one had enough to make one inebriated as if he had a revi'is of wine.

Only if one drank [the wine] all at once. But if one drank in two [separate swigs] or if it was watered down with a little water then it would be permissible, but if one drank more than a revi'is it would be prohibited in any case until it wares off... the Magen Avraham writes in the name of the Smak that wine within a meal does not make one inebriated... and the Pri Megadim writes that all of this is according to how one understands themself.